Philippians 1:1-11

Philippians 1:1-11

This was the most positive of all Paul's letters. While he makes some fantastic theological statements, this letter does not defend against a specific heresy or false teaching. Neither is this letter written to confront a matter of gross immorality, while he does teach and call for unity in one specific conflict. Nor is it written as an expression of orthodox doctrine and practice. 

This letter is written as an expression of the life of a disciple in the joy of being in Christ. Part of our life as a disciple is the life of joy that comes from and builds into the life of other disciples. We sometimes miss that what God wants from us is to live, love, and work in a close-knit community. That relationship ought to produce joy. As we schedule our lives as disciples, we ought to set aside time for worship, Bible study, service, or meetings. But do we block time off for the simple joy and delight of being with God's people? For those of us with more driven personalities or with workaholic tendencies, we might fail to make a point of being with other believers for the joy of that fellowship. It may feel like a waste of time, but Paul didn't seem to think so. As we look at this passage, we see that the Philippians were a source of joy for him and not just a success story he could retell. 

Who are the people that when you think of them, joy comes to your heart? What have you done of late to nurture that relationship? Paul is not trying to form a friendship club or feel-good society. He weaves together the work he is doing into and out of their affection. His ultimate goal is that they grow and mature in the faith and walk with Christ. Paul wants to see them partnering with him in his ministry (v. 7), becoming wiser in their spiritual understanding (v. 10), and ultimately living lives of holiness as a result of their relationship with Christ, resulting in praise and glory to God (v. 11). But these things will not happen apart from connectedness with other believers. In fact, the friction or struggles with other believers is a place where our ministry and understanding of holy living actually have a place to be worked out and refined. The disconnected disciple is not going to grow in certain aspects of their walk. We need each other. 

“Lord, help me to make a point of being in joy with other disciples.  AMEN”

Ephesians 6:10-22

Ephesians 6:10-22

Often we come to this passage, and we rush to the description of the armor of God for the disciple. We are eager to focus on the helmet, shield, breastplate, etc. But we need to be careful to first consider ‘why’ Paul thought it was so critical that we be so armed. Before we talk about what the armor is, we need to understand why the armor is needed.

Paul begins in verse 10 by calling a disciple to be empowered in the strength of God. We are, in and of ourselves, no match for the powers of darkness. Their superior wit, cunning, experience, and knowledge of our weakness will leave us with no advantages of our own. If left to ourselves, we are doomed to be beaten. But in the strength of God we are secure. The three “power words” that Paul uses in verse 10 roll over each other like an unstoppable wave. The first word, “be strong,” is a dynamic power, and it is the root for the English word dynamite. The second word, “strength,” is the word that means dominion or mighty deed. The third word, “might,” means the force to overcome resistance. These words stack on each other as an irresistible strength that will overcome the powers of darkness. But we must never forget the power is in us from the Lord and is not our own. Humility must be the attitude with which we hold ourselves related to any matter of strength.

God’s strength is the only reasonable protection from the schemes of the devil. There are two interesting words used here. The term “scheme” is from the word that gives us the English word “method.” It carries the idea of a way of researching or inquiring after something. When we face an attack or temptation by the dark powers, we must remember that those attacks are not random. Before the attack, the enemy researches us, searches our history of failure and vulnerability and circumstances, and looks for patterns of when we are most apt to fail. We are all objects of intense investigation by the powers of darkness that are bent on our ruin. Another word choice that we ought to note is Paul’s use of the word “devil” rather than Satan. Satan means opponent. ‘Satan’ might be the expected word in view of the picture of battle Paul is using. But instead he uses the term devil, which means the “accuser” or the “slanderer.” The scheme or method used by the dark powers is to accuse everyone of betrayal. The enemy would have us trust in no one and doubt everyone. The attack will always be for us to trust ourselves as our own god. The accusation or slander of the enemy is always an attempt for us to elevate ourselves to be god.

“Lord, by Your grace and power together let us defeat the enemy. AMEN”

Ephesians 6:1–9

Ephesians 6:1–9

The light of the disciple’s life and the disciple community shines brightest in the dark places. The domestic life of the ancient pagan’s home was a very dark place. After addressing husbands and wives at the end of chapter 5, Paul talks about two other relationships: parent-child and master-slave.

An ancient letter from a husband to his wife, who is expecting a child, might best illuminate the harsh and dark conditions of pagan parenting. After assuring her of his affection for her, he told her when the baby was born that if it was a boy to nurture it and if it were a girl to throw it away. Under Roman law, a father could do anything to his child, from brutal abuse to outright murder. The evil inflicted on children is hard to imagine. Into this dark world, Paul says the fathers are to “bring” up”—this Greek word means to cherish or nurture and carries very tender overtones—their children in the “discipline” and “instruction” of the Lord. We tend to think of ‘discipline’ as punishment, but that is a mistaken idea. Discipline means systematic training or education. What Paul is calling for is a loving, tender, thoughtful, and intentional plan to grow a child into spiritual maturity. Without Christ a father can be decent and nice but never a great father. A great father always leads his children to the heavenly Father.

If being a child was bad in ancient Rome, being a slave was worse. The slave was thought of as a speaking tool, with the rights and privileges of, say, a hammer. Roman law said that whatever a master did with the slave was both “legal and just.” Into this wicked, dark world, Paul tells slaves, even those whose masters are still cruel pagans, to lead lives of exemplary service. This advice is the opposite of what we might expect. Rather than advice to escape, liberate themselves, or rebel, Paul insists on complete obedience and superior service. This kind of life requires a level of trust that is rooted in the core of our being and in the ultimate authority of God. The circumstances may or may not change, but God will reward us. However, that reward may be the change that He works in us.

The old habits of slave owners who have recently become Christian might’ve been hard to break. But Paul in one phrase gives the motivation for this new behavior and at the same time undermines the institution of slavery. The slave and the master are equally slaves to and before the Lord. That statement of equality and stewardship means that the master will give an account of how he treats the Lord’s slave. Slavery died not because of economics but because of the moral impact of Christian disciples.

“Lord, direct my heart and affections that I will delight in bringing anyone to You our Father. AMEN”

Ephesians 5:22-33

Ephesians 5:22-33

Since the fall of Adam and Eve in the garden of Eden, nothing has lifted up women more than Christianity. Rather than a source of oppression, it has been their great liberation. Rather than a phase along the way toward some vague equality, Christianity has placed women at their highest possible apex of life. Ancient Jewish culture treated women better than pagan cultures. But even in the Jewish community, men, according to some rabbis, could divorce their wives on a whim. Women were considered property and were not considered trustworthy enough to offer testimony in a trial. It was worse in Greek culture. A wife’s role was to have a legitimate heir for her husband and to raise that heir. For pleasure a man was expected to visit prostitutes; for companionship he was to have a concubine; and his wife was to never be seen, heard, or bothered with. Roman society was worse. It was said women were “married to be divorced and divorced to be married.” One woman married and divorced eight times in five years. Powerful men could compel a couple to divorce so he could marry the woman. Cicero divorced his wife so that he could marry a younger woman, who was wealthy, in order to take her wealth to pay his debts. Since the fall, the wickedness of man seeking to satisfy his lust has used women, in and out of marriage, as objects.

Christianity has changed that. It did not elevate women to some kind of political-economic equality based on a rivalry between the sexes. Rather, it set women up to be the objects of holy affection and care. The equality of women before God was never doubted in Christianity. There is a presumption of equality and, at the same time, presumed uniqueness in the roles of women and men. The focus on inequality in pay is indicative of our world’s enslavement to money and our mistaken association of wealth with worth. Rather than a means of economic production or cost, a husband is to view his wife as someone whom he elevates to holy living (v. 16), someone to whom he gives life providing emotional, spiritual, and physical nourishment (v. 29), and one for whom he would give up all and become one with her and then care for this unique singularity (v. 31). 

The problem is not that the Christian view of marriage and sexuality has been tried and has failed. The problem is that it has been found hard, difficult, and demanding, and so we have opted for a lesser option. The effort required to achieve a gold medal is so high that some are satisfied playing intramurals. The effort for the gold standard of Christian marriage is high, so we often settle for one that might be vaguely Christian but not so demanding. There is no better system for marriage and family than a Christian marriage.

“Lord, thank You for the high value of all of Your daughters. AMEN”

Ephesians 5:1-21

Ephesians 5:1-21

This passage is one of the most beautiful and striking descriptions of living as a faithful Christian disciple. The descriptions we see here of the moral ethic are nothing short of marvelous. As disciples, our lives are no longer lived in darkness, but rather our lives become anti-darkness; we become the light of the world. The contrast between the lives of the disciples and that of the pagan world could not have been starker. Taken as a whole, this passage is a beautiful description of a beautiful life. Taken in the individual councils, these passages give us fantastic guidance.

Oftentimes we rushed to specific verses to address specific issues such as dirty joking (v. 4), drunkenness (v. 18), or worship music (v. 19). We need to be shaped by both the general admonitions and the specific instructions; we must be careful not to miss the proper underlying motivations.

The holy life described here grows out of our desire to be like our heavenly Father. When I was a young parent, one of the lights of my day was tucking my son into bed. Words cannot express the tender emotions those memories evoke. The best description may be a feeling very akin to homesickness. Not for a place but for a person and a moment. Long before my son was born, I lost my right index finger in a work accident. One night when my son was about four years old, as I tucked him in bed, he told me that when he got bigger, he was going to cut off his finger so that we could be alike. That tender moment struck me in two ways. First, it reinforced the importance of living my life carefully as a good example. Second, I needed this beautiful childlike faith so that I would want to be like my heavenly Father. The word “imitators” comes from the Greek word from which we get the English word “mimic.” We are to mimic God in our lives. That will certainly be expressed and holy living. But how can we know what it means to mimic God? The one who most perfectly reflected the Father was Jesus. Jesus’ purpose was not strictly to be an example. His purpose was to be God’s perfect man and perfect sacrifice. Out of that life, He is our example. The motivation for us to live that kind of holy life must be because we love and want to be like our Father. No other motivation can be strong enough to change us. No outside force can root out evil. Only the love from the inside out can displace our darkness. Love your heavenly Father by knowing Him in Jesus Christ.

“Lord, help me to love You so much that I want to be like You. AMEN”

Ephesians 4:25-32

Ephesians 4:25-32

In verses 23-24, Paul tells us that the spiritual change of being a disciple will also change our conduct so that we will be becoming like our heavenly Father. In verses 25-32 he describes some of the behaviors that will result. These behaviors are by no means an attempt to earn God‘s favor or grace; rather, this is the working out into our daily lives of the new life of Christ in us.

This passage is not difficult to understand; in fact, the language is rather simple. It is, however, or can be, difficult to practice. This life of simple holiness is admirable even among non-believers. A great many people would say, ‘Yes, we should tell the truth’ or ‘We should not hold grudges’ or ‘We ought not steal.’ The guidance Paul gives us is generally well accepted. The problem for disciples and nonbelievers alike is we want exclusion or escape clauses for ourselves. We want an exception clause we can put into use in the event we feel we might need it. 

“We should tell the truth, but I had to lie about having my work done so I could go home.” 

“We shouldn’t steal, but I was a little short this month, and I just needed a little extra to get by.” 

“I shouldn’t tell dirty jokes, but I want these people to think I’m funny.” 

Scripture does not provide for us the escape clauses that we want so desperately! 

These may not seem like a big deal, but being faithful and holy in minor things is essential in two ways. First, it is in the ‘minor things’ that we establish the practices that will shape the major things. If we are in the habit and practice of lying about little matters, when an important moment comes, we will not have the commitment or habit of truth that will direct our actions. In the moment of crisis we will only say what suits us in that instant, whether it is the truth or a lie. Second, there are unexpected connections to our behaviors; they can have a profound impact on our lives. When we hold on to our anger, we are most likely not going to realize that we are giving the devil a foothold in our lives. When we steal, not only do we rob from the rightful owner, we rob from ourselves the potential to be a generous person. He who loves wealth enough to steal will most likely love it too much to be generous. Paul is very clear about what it means to and how to live a holy life. The problem is not in the understanding but in the doing. So we need to end trying to write out our own escape clause.

“Lord, convict me when I try to write and escape clause for my sinful desires. AMEN”

Ephesians 4:17-24

Ephesians 4:17-24

Having called the disciples at Ephesus to maturity in Christ, Paul recalls and, by so doing, warns them of the true nature of their former pre-Christian life. It is more than a little worrisome if a Christian talks about the sinful, Christ-less life with a sort of longing nostalgia. They recalled the “good times” without considering that those were expressions of great evil and were harmful to themselves and others and were hurtful toward God. Paul, for his part, has nothing good to say about the pre-Christian pagan life.

Paul describes graphically the downwards spiral of pagan morals in very non-flattering terms: decayed understanding, exclusion from the life of God, and because of ignorance, they became hard-hearted. This downward spiral settles into three characteristics that Paul describes in verses 18-19. First Paul says in verse 19 they are “callous” (NASB) or “having lost sensitivity” (NIV). This condition comes from the hardness of the heart (v18). The word “hardness” has as a root word “stone.” This actually became a medical term for what we might call a bone spur that results in the joint stiffening. At the beginning of the bone spur or stone, the joint hurts. But as the joint hardens and becomes useless, the pain diminishes. So the conscience at first is bothered, but as the heart hardens, it gets rid of feelings of guilt, shame, or the need for repentance. I once heard a young Christian say that he wasn’t bothered if he saw pornography. He was attempting to claim he was so mature in his faith that looking at porn didn’t bother him. Rather than maturity, it was likely evidence of a hard heart.

Paul says that as a result of this callous heart, they have given themselves over to “sensuality.” This ‘giving up’ or ‘giving over’ literally means betrayal; they have betrayed themselves into slavery. The word “sensuality” has too often been portrayed as warm, soft, exciting, and/or desirable. The word used here actually carries a connotation of violence. Sensuality is to God‘s intent for sex what rape is to gentle marital intercourse. But don’t miss this point: the person giving him or herself into slavery is the one who is being abused. In sensuality we betray ourselves, become the slave, and are abused as a result.

Caught in this addictive cycle Paul says that they work at impurity with an aggressive greed v-19. They work at sensuality like a miser, trying to gain wealth. Working hard to satisfy the evil, there is almost no depth to which an evil person will not go. Parents have pimped out their children. Pedophiles have molested toddlers. Addicts have stolen from helpless and aged parents. Perverts abused and then cannibalized their victims. How deep is man’s evil when he works at it? It can spiral down to depths that we don’t want to consider. May we never make light of or speak with nostalgia for the old days before we came to Christ.

“Lord, help me to hate sin the way You hate sin. AMEN”